HEBREWS CHAPTER 9
9:1-10
The author of Hebrews continues by describing the earthly tabernacle, which belongs to the first covenant (9:1). He briefly describes the first section of the tent, known as the Holy Place, and tells some of the items that are within it (the lampstand, the bread of the Presence). Likewise, he describes the second section, the Most Holy Place, which only the high priest could enter, and only one time a year. This occurred on Yom Kippur, or the Day of Atonement (Leviticus 16). On this day, the high priest was permitted to enter with blood, offered both for his own sins and the sins of the nation (9:7). The author then states,
The author of Hebrews continues by describing the earthly tabernacle, which belongs to the first covenant (9:1). He briefly describes the first section of the tent, known as the Holy Place, and tells some of the items that are within it (the lampstand, the bread of the Presence). Likewise, he describes the second section, the Most Holy Place, which only the high priest could enter, and only one time a year. This occurred on Yom Kippur, or the Day of Atonement (Leviticus 16). On this day, the high priest was permitted to enter with blood, offered both for his own sins and the sins of the nation (9:7). The author then states,
By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing (which is symbolic for the present age). According to this arrangement, gifts and sacrifices are offered that cannot perfect the conscience of the worshiper, but deal only with food and drink and various washings, regulations for the body imposed until the time of reformation (Hebrews 9:8–10).
In this passage, the author equates the Holy Place with the present age. He connects the Holy Place with the regulations of the law, which according to him, still have a current role. They function not only in the past but also at present. The implication is that the law is still applicable.
Some commentators prefer translations such as the New English Translation, which reads, “This was a symbol for the time then present” (9:9a, emphasis ours). This translation suggests that the Holy Place was a symbol or illustration pointing to Christ before his coming, but now that he has come, we are in the age of reformation and thus are no longer under the regulations of the law. There is ambiguity in the Greek, with a variety of ways to understand the verse, though many translations read like the ESV: “which is symbolic for the present age,” including NIV (1984), NAS, NRSV, and NIV (2011).
Despite some translations that suggest otherwise, the larger context of Hebrews supports the idea that we are still looking forward to an age to come, a fulfillment, a time of restoration. At present, we wait and long for what is to come. In chapter two, the author tells us that “at present,” we do not yet see all things in subjection to Christ (2:8). In chapter three, we are to exhort each other as long as it is called “today” and hold our confidence to the end (3:14). In chapter four, he writes of a “rest” that awaits us, that remains for us, and that we strive to enter (4:9-10). In chapter six he says that we have tasted the “powers of the age to come” (6:5) and repeats his encouragement to hold firm until the end (6:11). In chapter seven, the author encourages that “a better hope is introduced” (7:19). In chapter eight, the old covenant is growing old and is ready to vanish away (8:13), but still remains at present. This brings us to chapter nine, where the “first section is still standing (which is symbolic for the present age)” (9:8-9). The author will continue with this theme in the chapters to come, admonishing his audience to press on and hold fast because something great awaits us, but we must endure the present age. We are not in the fullness of the age of restoration yet.
The regulations of the present age specify what to do when an individual or the nation as a whole sins, and yet they have a superficial, external function. They cannot perfect the conscience of the worshiper, but instead deal with regulations for the body (9:9-10). The Greek word for body is σαρς (sarx) and refers to the flesh or physical body. As in 7:16, the author continues his development of the idea that the law, including the priesthood and the regulations, has to do with our earthly bodies. These laws have been set in place until the time of reformation, which is juxtaposed with the present age. Thus the author is setting up a contrast between the old covenant presently at work, which can only purify the flesh, and the new covenant, whose fulfillment is yet future, and which can purify our spirits. During the time of reformation, there will be no more regulations for dealing with sin and our consciences will be perfected.
9:11-14
The author continues,
Some commentators prefer translations such as the New English Translation, which reads, “This was a symbol for the time then present” (9:9a, emphasis ours). This translation suggests that the Holy Place was a symbol or illustration pointing to Christ before his coming, but now that he has come, we are in the age of reformation and thus are no longer under the regulations of the law. There is ambiguity in the Greek, with a variety of ways to understand the verse, though many translations read like the ESV: “which is symbolic for the present age,” including NIV (1984), NAS, NRSV, and NIV (2011).
Despite some translations that suggest otherwise, the larger context of Hebrews supports the idea that we are still looking forward to an age to come, a fulfillment, a time of restoration. At present, we wait and long for what is to come. In chapter two, the author tells us that “at present,” we do not yet see all things in subjection to Christ (2:8). In chapter three, we are to exhort each other as long as it is called “today” and hold our confidence to the end (3:14). In chapter four, he writes of a “rest” that awaits us, that remains for us, and that we strive to enter (4:9-10). In chapter six he says that we have tasted the “powers of the age to come” (6:5) and repeats his encouragement to hold firm until the end (6:11). In chapter seven, the author encourages that “a better hope is introduced” (7:19). In chapter eight, the old covenant is growing old and is ready to vanish away (8:13), but still remains at present. This brings us to chapter nine, where the “first section is still standing (which is symbolic for the present age)” (9:8-9). The author will continue with this theme in the chapters to come, admonishing his audience to press on and hold fast because something great awaits us, but we must endure the present age. We are not in the fullness of the age of restoration yet.
The regulations of the present age specify what to do when an individual or the nation as a whole sins, and yet they have a superficial, external function. They cannot perfect the conscience of the worshiper, but instead deal with regulations for the body (9:9-10). The Greek word for body is σαρς (sarx) and refers to the flesh or physical body. As in 7:16, the author continues his development of the idea that the law, including the priesthood and the regulations, has to do with our earthly bodies. These laws have been set in place until the time of reformation, which is juxtaposed with the present age. Thus the author is setting up a contrast between the old covenant presently at work, which can only purify the flesh, and the new covenant, whose fulfillment is yet future, and which can purify our spirits. During the time of reformation, there will be no more regulations for dealing with sin and our consciences will be perfected.
9:11-14
The author continues,
But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption (9:11–12).
Christ stands in contrast to the earthly high priests who continually had to enter the most holy place, each year on Yom Kippur. Christ has entered once for all, by his own blood, securing for us an eternal redemption. The animal sacrifices were limited in that they could only atone for one sin at a time (or, in the case of Yom Kippur, the sins committed that year), with the continual need to offer more and more sacrifices because we continue to sin. But Christ’s redemption is eternal, and therefore, far superior. As is his custom, the author develops the same themes he has already addressed. Recall in 7:22 forward, the author shows that Jesus is able to save us to the uttermost because he is the sinless one who lives.
There is, once again, tension in these verses as to when these things occur. The author says that Christ entered the holy place once for all. It is a finished act, in the past, with no need for repetition. He appeared as high priest of the good things that have come (9:11, emphasis ours). Some manuscripts read, “good things to come.” The question is, have the good things come, or do they still await us? We hold to the “already/not yet” understanding so prevalent in this letter. The good things have come in part because they have been secured for us by the work of Christ, but we still look forward to their consummation. That is, in fact, what the writer says in verse twelve: Christ has secured for us an eternal redemption, though we do not yet fully experience what God has in store for us.
In verses thirteen and fourteen, the author argues that Jesus’ blood is more effective than the blood of bulls and goats:
There is, once again, tension in these verses as to when these things occur. The author says that Christ entered the holy place once for all. It is a finished act, in the past, with no need for repetition. He appeared as high priest of the good things that have come (9:11, emphasis ours). Some manuscripts read, “good things to come.” The question is, have the good things come, or do they still await us? We hold to the “already/not yet” understanding so prevalent in this letter. The good things have come in part because they have been secured for us by the work of Christ, but we still look forward to their consummation. That is, in fact, what the writer says in verse twelve: Christ has secured for us an eternal redemption, though we do not yet fully experience what God has in store for us.
In verses thirteen and fourteen, the author argues that Jesus’ blood is more effective than the blood of bulls and goats:
For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God (9:13-14).
Here we see the role of the animal sacrifices: they were to sanctify for the purification of the flesh. The author returns to the same themes he presents in 7:16 and 9:10, where the law is connected to our earthly bodies. As in 9:10, the word flesh is sarx, which literally means flesh or physical body. Christ’s sacrifice is far superior because it cleanses our consciences. The law provides an external, temporal cleansing that creates a longing for our very spirits to be cleansed, which is only accomplished through the blood of the Messiah.
For the last several chapters, the author has been comparing Jesus’ priesthood with the Levitical priesthood. Jesus’ priesthood is far superior to the Levitical, but it has not replaced it. Rather, they have different purposes and even locations, as summed up in this table:
For the last several chapters, the author has been comparing Jesus’ priesthood with the Levitical priesthood. Jesus’ priesthood is far superior to the Levitical, but it has not replaced it. Rather, they have different purposes and even locations, as summed up in this table:
| Levitical | Jesus | References | |
|---|---|---|---|
| Location | On Earth | In heaven | 8:1-5 |
| Purpose | Outward, temporary, ritual cleansing | Eternal cleansing of our consciences | 9:9b-14; 10:1-4; 10:11-12 |
| Work | Repeated sacrifices (daily and annual) | One-time sacrifice | 7:27; 9:6-7; 9:25-26; 10:11-12 |
| State | Weak, sinful | Perfect, innocent | 5:1-3; 7:26-28 |
| Time | Present age | Age of Reformation | 8:13; 9:8-10 |
Let’s keep these differences in mind as we continue in chapter nine.
9:15-28
The author of Hebrews continues,
Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant (9:15).
Christ’s death has the power to redeem us from our transgressions. As in 9:14, the author shows the power of the blood of Christ. It is not merely an external cleansing but cleanses our spirits, redeeming us from our transgressions. Because of this, we “may receive the promised eternal inheritance.” While on this earth and in these bodies, have we received this promised inheritance, or does the promise still await us? The author will answer this as he continues his argument.
In 9:16-17, he gives the analogy of a will, which is the same word translated “covenant” in verse fifteen. The word is διαθήκη (diatheke) and can mean both “last will and testament” and “compact, contract” (BDAG, 228).
In 9:16-17, he gives the analogy of a will, which is the same word translated “covenant” in verse fifteen. The word is διαθήκη (diatheke) and can mean both “last will and testament” and “compact, contract” (BDAG, 228).
For where a will is involved, the death of the one who made it must be established. For a will takes effect only at death, since it is not in force as long as the one who made it is alive (9:16–17).
The author argues that a will goes into effect only after a death. In the same way, Christ had to die for us to enter the new covenant and receive our inheritance.
Likewise, the law was inaugurated with blood:
Likewise, the law was inaugurated with blood:
Therefore not even the first covenant was inaugurated without blood. For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, “This is the blood of the covenant that God commanded for you.” And in the same way he sprinkled with the blood both the tent and all the vessels used in worship. Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins (9:18–22).
Repeatedly, the author shows the connection between the law and the work of Christ. They do not stand in opposition to each other. The law points to and creates a longing for the more effectual work that Jesus accomplished on the cross.
He further demonstrates this here:
He further demonstrates this here:
Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself (9:23–26).
The copies of the heavenly things are the earthly things: the law, the tabernacle, the Levitical priesthood, and the animal sacrifices (8:5; 9:1-5). If they were purified by the blood of animals, then the heavenly realities must be purified as well, with a superior sacrifice. As our heavenly high priest, Christ did not need to enter the earthly temple to bring external purification of the flesh, for that was already being done by earthly priests (8:4). Instead he entered the very presence of the Father, and his sacrifice was far superior. He does not have to continually suffer, but has permanently put away sin. Unlike the regulations of the old covenant, Christ’s sacrifice is eternally efficacious (cf. 7:23-25; 9:11-12).
What does it mean that Christ “put away sin”? It does not mean that we no longer sin, but rather that the price has been paid. However while in this fleshly body, we still struggle against sin and strive to overcome, as we await the fullness of the kingdom.
Now, we receive the answer to the question raised in verse fifteen: Have we received the promised eternal inheritance?
What does it mean that Christ “put away sin”? It does not mean that we no longer sin, but rather that the price has been paid. However while in this fleshly body, we still struggle against sin and strive to overcome, as we await the fullness of the kingdom.
Now, we receive the answer to the question raised in verse fifteen: Have we received the promised eternal inheritance?
And just as it is appointed for man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him (9:27–28).
When Christ returns, he will not “deal with sin,” for he has already accomplished that eternally efficacious work. Rather, when he returns, he will save us who are are eagerly waiting for him. We have not yet received our full salvation. Once more, Hebrews displays the “already-not yet” tension. We are saved, and yet not fully. There is so much more that awaits us, when we will put these sinful, earthly bodies aside forever.